Genesis Chapter 14
Abram Rescues Lot and Meets Melchizedek
A. Abram rescues Lot from the confederacy of kings
(Genesis 14:1–10)
The rebellion of the five kings
“And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations, that they made war with Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). All these joined together in the Valley of Siddim (that is, the Salt Sea). Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled. In the fourteenth year Chedorlaomer and the kings that were with him came and attacked the Rephaim in Ashteroth Karnaim, the Zuzim in Ham, the Emim in Shaveh Kiriathaim, and the Horites in their mountain of Seir, as far as El Paran, which is by the wilderness. Then they turned back and came to En Mishpat (that is, Kadesh), and attacked all the country of the Amalekites, and also the Amorites who dwelt in Hazezon Tamar. And the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out and joined together in battle in the Valley of Siddim against Chedorlaomer king of Elam, Tidal king of nations, Amraphel king of Shinar, and Arioch king of Ellasar—four kings against five. Now the Valley of Siddim was full of asphalt pits; and the kings of Sodom and Gomorrah fled; some fell there, and the remainder fled to the mountains.”
The passage introduces a significant event in the life of Abram, when political conflict among local rulers drew his family into war. The four kings from the east, led by Chedorlaomer, had dominated the five kings of the Jordan Valley for twelve years. When the five rebelled, Chedorlaomer gathered his confederates and marched west to crush the uprising. Their campaign was swift and devastating, sweeping through the territories of the Rephaim, Zuzim, Emim, Horites, Amalekites, and Amorites. The rebellion was crushed decisively in the Valley of Siddim, an area near the Salt Sea that was notorious for its dangerous asphalt pits.
The mention that “Chedorlaomer and the kings that were with him came and attacked” demonstrates that the people of Canaan, like humanity in general, were often driven by conquest and ambition. These kings formed coalitions to extend their power and enforce submission over others. The five kings’ rebellion was essentially an attempt to throw off foreign oppression. Archaeologist Nelson Glueck confirmed the historical credibility of this campaign, noting: “I found that every village in their path had been plundered and left in ruins, and the countryside was laid waste. The population had been wiped out or led away into captivity. For hundreds of years thereafter, the entire area was like an abandoned cemetery, hideously unkempt, with all its monuments shattered and strewn in pieces on the ground.”
The Valley of Siddim, described as “full of asphalt pits,” highlights the treacherous nature of the terrain. The Hebrew text literally says, “pits, pits of bitumen,” using repetition to indicate abundance and intensity. This vivid phrasing suggests the ground was dotted with deep, sticky tar pits, into which some of the fleeing kings fell while others escaped to the mountains. The entire scene portrays chaos, defeat, and divine irony, as those who had chosen to live near Sodom now found themselves trapped in its peril.
(Genesis 14:11–12)
The four kings take Lot and all his possessions
“Then they took all the goods of Sodom and Gomorrah, and all their provisions, and went their way. They also took Lot, Abram’s brother’s son who dwelt in Sodom, and his goods, and departed.”
In their victory, the invading coalition plundered Sodom and Gomorrah, taking not only their goods but also their people. Among the captives was Lot, Abram’s nephew, who had chosen to settle near Sodom because of its fertile land. Lot’s capture was the direct consequence of aligning himself with a wicked and worldly city. The text deliberately emphasizes that Lot “dwelt in Sodom,” showing his progressive compromise—first pitching his tent toward Sodom, then dwelling there, and now sharing in its fate.
Because Lot was Abram’s brother’s son, the matter became deeply personal. Abram, being a man of faith, loyalty, and honor, could not ignore his nephew’s plight. His character as a protector and intercessor would soon be displayed in his courageous rescue mission. This moment illustrates that even righteous men can be drawn into conflict through the choices of their loved ones.
As Charles Spurgeon observed, “Those believers who conform to the world must expect to suffer for it.” Lot’s entanglement with Sodom serves as a sobering warning: when believers become comfortable in ungodly surroundings, they risk sharing in the world’s calamities. Yet, as the story unfolds, Abram’s faith and courage demonstrate that God is merciful even to those who have wandered into compromise.
(Genesis 14:13–14)
Abram hears of Lot’s captivity and marshals an army
“Then one who had escaped came and told Abram the Hebrew, for he dwelt by the terebinth trees of Mamre the Amorite, brother of Eshcol and brother of Aner; and they were allies with Abram. Now when Abram heard that his brother was taken captive, he armed his three hundred and eighteen trained servants who were born in his own house, and went in pursuit as far as Dan.”
After the invasion and plundering of the cities in the plain, one survivor escaped and brought word to Abram about Lot’s capture. The narrative now shifts from the confederation of kings to Abram’s decisive and faithful response. The text refers to Abram for the first time as “Abram the Hebrew.” This designation is significant, marking both his ethnic and spiritual identity. The word Hebrew comes from a root meaning “to pass over,” likely indicating that Abram was the man who had crossed over the Euphrates River into Canaan. The Septuagint translates it as “the passenger,” suggesting one who has passed from one side to another. Spiritually, this also foreshadows Abram’s call to separation from the world—he had passed over from idolatry to faith, from the world’s system to God’s promise.
Abram was living near the terebinth trees of Mamre, an Amorite chieftain allied with him through friendship and covenant. Mamre’s brothers, Eshcol and Aner, were also among his allies, showing that Abram maintained strategic and honorable relationships with the surrounding peoples. These alliances were not political entanglements but practical friendships rooted in mutual respect.
When Abram heard that his nephew had been taken captive, he immediately mobilized his household militia—three hundred and eighteen trained servants born in his own house. This remarkable detail reveals both Abram’s wealth and prudence. A man who could arm and equip such a private force had substantial resources, yet the word trained also indicates discipline and preparedness. Abram was not merely a man of faith; he was also a man of foresight. His faith did not lead him to neglect wisdom or preparation. He had the means to defend his household and protect his people when necessary.
Abram’s pursuit of the enemy as far as Dan demonstrates both the distance and determination of his mission. The location of Dan, in the far north of the land, near the base of Mount Hermon, underscores the length of the campaign—approximately 120 miles from Hebron. Archaeologists have since uncovered the ancient gates of the city of Dan dating to Abram’s era, now preserved and viewable at Israel’s national park in Dan. These discoveries affirm the historical reliability of the Genesis account. Abram’s long pursuit into enemy territory reflects his courage and leadership, driven by faith and love for his kin.
(Genesis 14:15–17)
Abram leads his army to victory over the four kings
“He divided his forces against them by night, and he and his servants attacked them and pursued them as far as Hobah, which is north of Damascus. So he brought back all the goods, and also brought back his brother Lot and his goods, as well as the women and the people. And the king of Sodom went out to meet him at the Valley of Shaveh (that is, the King’s Valley), after his return from the defeat of Chedorlaomer and the kings who were with him.”
Abram demonstrated remarkable military skill and courage. He divided his men and launched a surprise attack at night—an unconventional and bold tactic. The enemy, confident in their earlier victories, was caught off guard. Abram’s forces struck swiftly and decisively, routing the invading kings and pursuing them as far as Hobah, a region north of Damascus. This victory was extraordinary, as a small force of 318 men defeated the combined might of four powerful Mesopotamian kings. The text emphasizes God’s unseen hand in the victory. Though the account does not explicitly mention divine intervention, Abram’s faith and success clearly reflect divine favor and providence.
Abram’s victory was total. He recovered all the goods and captives, including his nephew Lot and all his possessions, as well as the women and other captives from Sodom and Gomorrah. Yet despite such triumph, Lot’s spiritual condition remained unchanged. Tragically, he later returned to Sodom, ignoring this divine warning. Lot’s return to his old life underscores the peril of a worldly heart. Though rescued by grace, he clung to the very society that had brought him into bondage. Later, when judgment finally came upon Sodom, Lot again barely escaped, this time losing his home, wealth, and family (Genesis 19:24–25).
Abram’s rescue of Lot serves as a striking picture of redemption. Just as Abram left his comfort and security to rescue his kinsman, so Christ left His glory to redeem His people. We were captives under sin, enslaved by spiritual enemies far greater than ourselves. Our Kinsman-Redeemer, the Lord Jesus Christ, pursued our deliverance at great cost, conquering the powers of darkness and reclaiming us from bondage. As Abram brought back all the spoils of victory, so Christ has triumphed completely, securing eternal redemption for those who believe.
The king of Sodom’s appearance at the Valley of Shaveh, or the King’s Valley, sets the stage for Abram’s encounter with Melchizedek, the priest-king of Salem. While the king of Sodom represented worldly corruption and material gain, Melchizedek would represent righteousness, peace, and divine blessing. This contrast will further reveal Abram’s spiritual maturity and his steadfast refusal to compromise with the world.
B. Abram and Melchizedek
(Genesis 14:18–20)
Abram meets Melchizedek
“Then Melchizedek king of Salem brought out bread and wine; he was the priest of God Most High. And he blessed him and said: ‘Blessed be Abram of God Most High, Possessor of heaven and earth; and blessed be God Most High, who has delivered your enemies into your hand.’ And he gave him a tithe of all.”
After Abram’s victorious return from defeating the coalition of four kings, he was met by one of the most mysterious and profound figures in the Old Testament—Melchizedek, king of Salem and priest of God Most High. This encounter, brief yet deeply theological, foreshadows greater truths that are fully revealed in the person and priesthood of Jesus Christ.
The Scripture does not reveal where Melchizedek came from, how he came to be in Canaan, or how he became a priest of the true and living God. What is striking is that in the midst of the idolatrous Canaanite culture, there was a man who not only knew the true God but also served Him as both king and priest. The name Melchizedek means King of Righteousness, and the title king of Salem literally means King of Peace, for Salem is the ancient name of Jerusalem (Psalm 76:2). Thus, he is introduced as both King of Righteousness and King of Peace—titles later associated uniquely with the Messiah (Isaiah 9:6–7).
One of the most remarkable features about Melchizedek is that he held both offices of king and priest simultaneously. Throughout Israel’s history, these roles were divinely separated to prevent the corruption of power. The kings of Israel were forbidden from acting as priests, and the priests were forbidden from ruling as kings. When King Uzziah presumptuously entered the temple to burn incense, a duty reserved for priests, God struck him with leprosy as judgment (2 Chronicles 26:16–23). Melchizedek stands as an exception, prefiguring the perfect union of kingship and priesthood that will be eternally fulfilled in Jesus Christ, who reigns as both King of Kings and Great High Priest (Hebrews 7:17).
Melchizedek is described as “the priest of God Most High,” using the Hebrew title El Elyon, meaning “the Highest God” or “Supreme Being.” This title expresses God’s absolute sovereignty as Possessor of heaven and earth. It also shows that Melchizedek was not a pagan priest but a true servant of the one true God. His priesthood, therefore, was legitimate and divinely appointed, independent of Abram’s covenant line. This encounter proves that God had witnesses of His truth beyond Abram’s immediate family, revealing that divine knowledge existed outside of the developing nation of Israel.
Melchizedek “brought out bread and wine” to refresh Abram and his men after battle. This gesture of hospitality also carries profound spiritual symbolism. The bread and wine foreshadow the elements of the Lord’s Table, representing the body and blood of Jesus Christ, our Redeemer. Though the full revelation of the Lord’s Supper would not come until the New Covenant, Melchizedek’s act can be seen as a prophetic type of Christ’s redemptive work and of the fellowship between God and His redeemed.
As a priest, Melchizedek performed his dual role: he blessed Abram and blessed God. He declared, “Blessed be Abram of God Most High, Possessor of heaven and earth; and blessed be God Most High, who has delivered your enemies into your hand.” Melchizedek’s blessing recognized that Abram’s victory was not by military prowess alone but by the hand of God. True to his priestly office, Melchizedek served as a mediator between God and man, bridging heaven and earth through blessing and thanksgiving.
Though Melchizedek appears only briefly in Genesis, he becomes a key figure in later Scripture. Psalm 110:4 prophesies that the coming Messiah will be “a priest forever according to the order of Melchizedek.” This priesthood, later expounded in Hebrews chapters 5 through 7, is eternal and superior to the Levitical order. The author of Hebrews writes, “Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually” (Hebrews 7:3). Some scholars interpret this as describing a theophany—a pre-incarnate appearance of Christ Himself. Others see Melchizedek as a historical man who typified Christ. The debate has never been fully settled, but what is certain is that Melchizedek serves as a remarkable type of the Lord Jesus Christ, who is both our righteous King and eternal High Priest.
In response to Melchizedek’s blessing, Abram “gave him a tithe of all.” This was one-tenth of the spoils of victory, an act of worship acknowledging God’s sovereignty and provision. Abram’s tithe was not given out of obligation but as a voluntary act of gratitude to God Most High. In giving, Abram was essentially offering to God the firstfruits of the victory that God Himself had granted. It was a recognition that all blessings and victories belong ultimately to the Lord.
It is also noteworthy that this exchange became a scene of mutual blessing. Melchizedek blessed Abram with words of divine favor, and Abram blessed Melchizedek with material gifts. Each sought to honor the other, modeling the kind of generous fellowship that should characterize the people of God. Within the community of faith, believers should likewise seek to edify and bless one another, reflecting mutual gratitude and humility before God.
(Genesis 14:21–24)
Abram refuses the plunder from the battle
“Now the king of Sodom said to Abram, ‘Give me the persons, and take the goods for yourself.’ But Abram said to the king of Sodom, ‘I have raised my hand to the LORD, God Most High, the Possessor of heaven and earth, that I will take nothing, from a thread to a sandal strap, and that I will not take anything that is yours, lest you should say, “I have made Abram rich”—except only what the young men have eaten, and the portion of the men who went with me: Aner, Eshcol, and Mamre; let them take their portion.’”
After Melchizedek’s blessing, the king of Sodom approached Abram with an offer of great material wealth. Out of gratitude for Abram’s victory, he said, “Take the goods for yourself.” To many, this would have seemed a reasonable and deserved reward. Yet Abram declined. He declared solemnly that he had lifted his hand in an oath to “the LORD, God Most High, the Possessor of heaven and earth,” echoing the same divine title used by Melchizedek. Abram recognized that his wealth and success came from God alone, and he refused to allow any earthly king—especially one as corrupt as the ruler of Sodom—to claim credit for his prosperity.
Abram’s words, “I will take nothing, from a thread to a sandal strap,” express total renunciation of any reward from Sodom. He wanted no association with its wickedness, no benefit that could later be used to boast that Sodom had enriched God’s servant. His decision reveals a man of principle, integrity, and spiritual discernment. He desired that all glory for his success would belong to God alone.
This account teaches a timeless principle: believers must not compromise their testimony by accepting worldly gain that could corrupt their witness. True faith trusts God for provision, refusing wealth that comes with moral strings attached. Abram’s vow is a reminder that prosperity gained at the cost of spiritual integrity is not worth having.
Abram also showed fairness and restraint. While he personally refused the spoil, he did not impose his convictions on others. He said, “Let them take their portion,” referring to his Amorite allies Aner, Eshcol, and Mamre, who had assisted in the battle. They had a legitimate right to their share of the plunder according to the customs of the time. Abram’s refusal was personal and spiritual, not legalistic or self-righteous.
Through this episode, Abram demonstrated that a man of faith can walk with honor in the midst of worldly temptation. His loyalty was to God alone, his faith was unmixed with greed, and his witness remained pure.
Abraham Gives Melchizedek Tithes
The meeting between Abram and Melchizedek is one of the most profound theological moments in Genesis, serving as the foundation for the New Testament’s revelation of the eternal priesthood of Christ. The act of Abram giving Melchizedek tithes is used by the writer of Hebrews to demonstrate that the priestly order of Melchizedek was higher than the Levitical priesthood that would later descend from Abram through Levi. As written in Psalm 110:4, “The LORD has sworn and will not relent, ‘You are a priest forever according to the order of Melchizedek.’” This prophecy is fulfilled in Christ, who, according to Hebrews 6:20, has become “High Priest forever according to the order of Melchizedek.”
Through this, Scripture teaches that Melchizedek’s priesthood represents a divine order distinct from and superior to the Levitical system. The Levitical priesthood required continual sacrifices, cleansing rituals, and mediation through the blood of animals, but it was temporary and imperfect. The priesthood of Melchizedek, however, was eternal in type, established directly by God without genealogy, ritual, or temple. It anticipated the eternal priesthood of Christ, who would once and for all offer Himself as the perfect sacrifice for sin.
The Slaughter of the Kings
Abram, with only three hundred and eighteen trained servants born in his house, pursued and defeated the alliance of four powerful kings who had captured his nephew Lot and plundered Sodom. Through faith and courage, Abram’s small household army overcame vastly superior forces. The writer of Hebrews refers to this event in Hebrews 7:1: “For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him.” This victory not only demonstrates Abram’s bravery and faith but also sets the stage for his meeting with Melchizedek, where the spiritual significance of that triumph is revealed.
Melchizedek is described as both King and Priest of Salem, an extraordinary combination in biblical history (Hebrews 6:20). In Israel’s later history, God forbade any man from occupying both offices. The kings came from the tribe of Judah, and the priests from the tribe of Levi. The two lines were distinct and never combined in one man—except in Melchizedek and, ultimately, in Jesus Christ. This dual office prefigures the perfect kingship and priesthood of Christ, the Righteous King and Great High Priest who reigns forever.
Melchizedek administered bread and wine to Abram, elements that later symbolized the body and blood of Christ in the Lord’s Supper. This act foreshadowed the coming covenant in which the Messiah would offer Himself as the true sustenance for His people, the one who said, “I am the bread of life” (John 6:35). The bread and wine of Melchizedek thus anticipate both the Passover meal and the sacrificial symbolism of the Cross.
Melchizedek
The name Melchizedek means King of Righteousness, and he was the King of Salem, which means peace. He was the priest of the Most High God and received tithes from Abraham, acknowledging his spiritual authority. In the Old Testament, he is mentioned only in Genesis 14:18–20 and Psalm 110:4, yet his significance far surpasses the brevity of these references. In contrast to the Levitical priesthood, which depended upon genealogy and ceremonial rituals, Melchizedek’s priesthood was without recorded lineage, altar, or sacrifice. It stood apart from the limitations of the Mosaic system and symbolized a timeless, universal priesthood.
Melchizedek’s priesthood is intentionally contrasted with the later priesthood of Levi and the kingship of Judah. Under the Mosaic Law, priesthood and kingship were divided, but in Melchizedek—and ultimately in Christ—they are perfectly united. The bread and wine that Melchizedek brought symbolize spiritual sustenance and divine fellowship, pointing directly to Christ’s redemptive provision in the New Covenant.
Speculations About Melchizedek
The writer of Hebrews notes that Melchizedek was “without father, without mother, without genealogy, having neither beginning of days nor end of life” (Hebrews 7:3). This does not mean that he was a supernatural being but that Scripture intentionally omits his ancestry to emphasize the eternal nature of his priesthood as a type of Christ’s. Some have speculated whether Melchizedek could have been Shem, Noah’s son, but this is ruled out because Shem’s genealogy is known (Hebrews 7:3). Others have wondered if Melchizedek was a pre-incarnate appearance of Christ, but Hebrews 7:15 clarifies that Christ’s priesthood was “after the order of Melchizedek,” meaning “in the likeness of,” not the same person.
Still others have imagined Melchizedek as a celestial being, but Hebrews 7:4 explicitly states that he was a man: “Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils.” Therefore, Melchizedek was a historical man, divinely appointed as a type of Christ—a symbol of a higher priesthood that prefigures the eternal ministry of the Son of God.
A “Type” of Christ
The writer to the Hebrews emphasizes that Melchizedek was a type of Christ (Hebrews 7:11). His name and office foreshadow the attributes of the coming Messiah. Jesus Christ is the true King of Righteousness and the Prince of Peace. The Apostle Paul writes, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1). The work of righteousness shall be peace, as Isaiah declared (Isaiah 32:17), and Paul adds, “For the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit” (Romans 14:17). Likewise, Colossians 1:20 affirms that Christ “made peace through the blood of His cross.”
Thus, the order of Melchizedek prefigures the divine office of Christ: a righteous King bringing peace through a perfect sacrifice. His ministry is eternal, unbroken, and superior to any earthly priesthood.
A striking contrast can be found in Joshua 10:1–3, where another Canaanite king named Adonizedek—meaning “Lord of Righteousness”—stood in opposition to God’s people and was defeated by Joshua. The juxtaposition of Melchizedek, the true King of Righteousness, with Adonizedek, the false lord of righteousness, illustrates the eternal difference between the true and false representations of divine authority. One points to Christ, the other to man’s corrupted imitation of righteousness.
